​Wingaru Aboriginal Education Blog

Tip 1: Participate in a simultaneous learning experience with “All Together Now for Reconciliation”.

Across Australia children in early learning centres, primary and high schools, can simultaneously join the reconciliation movement and learn from Aboriginal and Torres Strait Islander voices via an exciting online platform we have developed in partnership with Reconciliation NSW.

“All Together Now for Reconciliation” is a simultaneous classroom experience specially created to provide easy and accessible cultural content and is a great way to engage kids in activities for National Reconciliation Week. Students will learn about the theme of Reconciliation through age-appropriate activities and discussions:

Early Childhood and Kindergarten students learn about caring for Country by singing songs and sharing stories about the land.

Stage 1 students consider the similarities and differences of newborn babies through Storytelling with Aunty Nita and explore where racism comes from. The history of multiculturalism in Australia is explored by Stage 2 with an episode of Grace Beside Me.

Stage 3 observe a social experiment that explores the idea of trust in relation to skin colour and Stage 4 students investigate stereotypes in the portrayal of the Australian identity.

Visit the Reconciliation Australia website to learn more about the 2020 theme “In this together”. While you’re there download this year’s poster to display in your classroom.

Tip 3: Have an open discussion in your classroom.

What does reconciliation mean to your students? Encourage your students to explores the five dimensions of reconciliation as identified by the State of Reconciliation in Australian 2016 Report – historical acceptance, race relations, equality and equity, institutional integrity and unity.

Tip 4: Learn more about the significance of the dates at the beginning and end of National Reconciliation Week.

National Reconciliation Week is held on the same dates every year – 27 May to 3 June. Both these dates mark two significant milestones in the reconciliation journey— the successful 1967 referendum, which gave the Australian Government the power to make laws for Aboriginal and Torres Strait Islander peoples and to include them in the Census; and the High Court Mabo decision, which saw the concept of terra nullius overturned.

Our Wingaru Kids platform provides informative and engaging lessons on both these important dates with our “1967 Referendum” and “Mabo” lessons. Each lesson includes a lesson plan, curriculum outcomes, video, digital activities and printable resources.

Tip 5: Check out one of the Reconciliation activities

National Reconciliation Week is a time for all Australians to learn about our shared histories, cultures and achievements, and to explore how each of us can contribute to achieving reconciliation in Australia. Visit the Reconciliation Australia website check out this year’s National Reconciliation Week events.

Ya (hi) everyone, my name is Alana Gall and I am an Indigenous health researcher at Menzies School of Health Research. I come from a large Pakana/Tasmanian Aboriginal family. Our Ancestors connect us back to the North East coast of lutruwita/Tasmania, and more recently to the Bass Strait Islands of Cape Barren and Flinders Island. One of my family’s ancestors, a woman named Pularilpana, was abducted by European sealers in the early 1800s and taken to the Bass Strait Islands. A number of Pakana/Tasmanian Aboriginal families ended up on the many islands in north east Bass Strait (or the Furneaux Islands) but were eventually forced to live at the Aboriginal Reserve on Cape Barren Island. ningimpi-mana (My Nanna), was born on Flinders Island and grew up there and on Cape Barren Island. I currently work on Turrbal and Jagara Country in Brisbane.

I have always been exposed to natural medicines and cultural ways of life. My Dad, Andrew Gall (kurina), always hunted for food when I was young. He would catch snakes, go spear fishing and also hunt for kangaroos. My Mum, who is of English descent, was a keen gardener (as was her father) and growing food “organically” was just a normal part of our lives. So we tended to use both bush medicines that were traditionally used by my ancestors in Tasmania, as well as natural remedies passed down in my Mum’s family. Growing up I didn’t know this was different to other people and I always liked the idea of using the things placed on earth to heal.

It wasn’t until my daughter was 5 years old though that I really understood just how powerful these natural medicines could be. She had suffered with pustular tonsillitis no less than 5 times in one year. The sixth bout was very stubborn, and I ended up having to go to the doctor for a third lot of antibiotics as it just wasn’t clearing up. This upset me as I hated seeing my daughter in so much pain and the doctor was saying she’d need to get her tonsils removed. I am of the belief that where possible we should keep everything in our bodies, as otherwise why would it be there? So I didn’t like that option either. I decided to jump on the internet and try to find an alternative so looked into natural medicines for tonsillitis on there. I ended up giving her Schuessler Tissue salts and echinacea tincture. Her pustular tonsillitis healed up and now she is 18 years old and hasn’t suffered with it since! This solidified in my mind just how powerful these medicines are and that I wanted to know more.

Since that time my passion for natural medicines has seen me complete courses in Flower Essence therapy and Iridology, a degree in Nutritional medicine, and a Masters by research that focussed on traditional and complementary medicine use by Aboriginal and Torres Strait Islander cancer patients. Through this work I have been able to see just how important these medicines are to the people who use them. In one study I highlight the need for the health sector to open up communication about traditional and complementary medicines in the health care setting, and ensure they are not allowing their own biases about medicine to interfere with providing culturally safe care. As teachers and parents, it is equally important that we understand about these medicines so we can speak confidently about them, and also teach the young ones. This is especially true for the traditional medicines of my people, and other Aboriginal and Torres Strait Islanders around Australia. These medicines have been shown to provide them with physical, emotional and spiritual benefits, which is congruent with their differing views on health, being that of a holistic model of health.

As teachers, it is especially important that you also provide a culturally safe space for Aboriginal and Torres Strait Islander children to learn. Through putting your bias aside (assuming you adhere to the reductionist model of health care that is the politically dominant one in Australia) you allow these children to feel accepted in the school setting. By teaching about bush medicine in the classroom, not only is this an interesting and engaging subject for all your students, you foster an environment of inclusion which in turn may reduce racism in the future generations.

I am happy to share what I know, so please contact the team at Wingaru if you have any particular bush medicine topics you’d like to know more about and they can work with me to develop the resources you need to teach your children with confidence about this topic.

This week marks 250 years since Lieutenant James Cook explored the east coast of a largely unknown southern continent in the Endeavour and ultimately claimed the entire land for the British. Despite significant protests, the Australian Government recently planned extravagant events and monuments at enormous expense to celebrate that history*. Regardless of your views on settlement and the events leading to it, Cook’s journey of exploration was monumental in the development of the country that we now know as Australia. Like it or not, that visit by Cook was ultimately devastating for Aboriginal People and culture as British invasion brought death and destruction to our shores.

Reading through Cook’s journals we know that Cook wasn’t welcomed when he first landed and encountered the Aboriginal People of Botany Bay. We also know that he was heavy handed in his approach when he was unable to appease them with trinkets. He quickly decided that the people he met here did not meet his definition of “civilised”. Later, when stranded for seven weeks at Endeavour River (near today’s Cooktown) Cook and his men lived alongside a local tribe and witnessed a harmonious and fulfilled society who wanted for nothing. Despite interacting peaceably and benefitting from the hospitality of the locals Cook went on to declare Australia terra nullius (belonging to no-one) and claimed the land for his country.

However, this is not the story Australians have been taught. Cook, and the settlers that followed, have been given a heroic role in the history of Australia. In the 80s, when I was at school, I found myself participating in celebrations of Cook and his successors without any understanding of what these events meant for my People. There was never any inclusion of the Aboriginal perspective or a hint that these much-celebrated events had a negative impact on the existing population.

I often think about the day my mum sent me to school dressed as a settler. I wore a beautiful lemon dress that had long sleeves and a full skirt, very similar to the dresses that women wore back then. I was excited – that dress was pretty – the photos from the day are all about the dress as I showed it off, unaware of what we were really celebrating and how my mum must have felt sending her Aboriginal child off to school to celebrate the beginning of the destruction of her culture. It’s a feeling that I will not have to face as a parent. My generation, and those to follow, know it is our choice not to participate. And that choice is increasingly respected by the wider community.

However, imagine the possibilities if we, as a nation, had simply acknowledged the truth from the outset – that Australia was invaded and Cook’s visit began an onslaught that would change the Aboriginal way of life forever. Imagine where we could be if we didn’t spend centuries learning a false history and arguing about the injustices that occurred. If instead we accepted that the injustice happened and resulted in disadvantage; that the travesties occurred in another time when those actions were not seen as wrong; and that Australia was a result of all past actions, good or bad. Would we have spent centuries compounding the damage? Would we, as a nation, be more willing to see the impact and acknowledge the resulting disadvantage? Would we be more willing to work towards a solution? Would we have made greater progress in the work towards reconciliation?

We will never know. But this week, as the nation talks about Cook and his great ship “discovering” this land, Aboriginal land, don’t forget to also talk about the People who were already here. You don’t need to assign a good role and a bad role. We just need to respect and acknowledge both perspectives and recognise the truth of our history. It isn’t pretty but it is only with truth that we that can move forward.

Please be advised that this post contains the names of people who are deceased.

Anzac Day is usually an occasion where schools come together to remember those who fought for our country, many of whom made the ultimate sacrifice. Our children sit in assemblies and learn about the wars that Australia has been part of and how we continue to commemorate those events and the people who fought. Some children would also normally participate in Anzac activities with their families or extra-curricular groups.

This year, these activities won’t happen. Covid-19 means that we will honour our Anzacs differently and reflect on their sacrifices in isolation with the other people we live with.

Aboriginal Anzacs are often overlooked in Anzac commemorations and this year it is likely that fewer kids will hear about:

the efforts of our Aboriginal service men and women;

the soldiers who served a country that at the time didn’t recognise them or their families;

a country that denied returned Aboriginal soldiers the recognition and respect that their non-Aboriginal counterparts received.

The stories of these men and women are just as important as every Australian who served. Their families are proud of their ancestors and the sacrifices they made and the resilience they showed by standing up for Country even when its governors denied Aboriginal people. ​

This year the telling of these stories depends on each of us. Talk to your children about what they have previously learned about Aboriginal soldiers and consider sharing some of the stories that I have included below. These are not my stories. They belong to the servicemen and women and their families. I am honoured to share these stories and privileged to share the attached resources to support your conversations about these great Australians.

This week we are celebrating eggs! Eggs are an important part of bush tucker. The types of eggs available to Aboriginal people differed depending on the environment they lived in. Each day this week we will have an activity sheet to explore the types of eggs included in the traditional Aboriginal diet.

Remember to follow us on social media for alerts on our free printable activities.

This week we are celebrating eggs! Eggs are an important part of bush tucker. The types of eggs available to Aboriginal people differed depending on the environment they lived in. Each day this week we will have an activity sheet to explore the types of eggs included in the traditional Aboriginal diet.

Remember to follow us on social media for alerts on our free printable activities.

2020 has brought a lot of changes to all of us. We are spending more time at home as lockdowns and isolation restrictions are in place around the country and getting tighter as COVID-19 continues to impact our lives. It certainly is not life as usual.

Easter has arrived without the usual fanfare. There were no Easter hat parades or egg hunts and there will be no family gatherings to celebrate the occasion. For my family this means a quiet weekend at home instead of the holiday we usually enjoy with my parents. My boys look forward to the time they get to spend with nanny and poppy and the realisation that we will not be seeing them has brought great disappointment. Luckily, they have an amazing nanny who has posted their usual PJ gift and a few small treats and we have organised a facetime call so all is not lost. I have it on good authority the Easter Bunny will still be able to visit. The boys are also missing the craft they would normally do at school at this time of year. I will admit that Easter activities are something that I usually leave to the teachers so I didn’t have anything up my sleeve to cater to this request but after some discussions we have decided to make some paper baskets and leave some of our local friends some small gifts – contactless of course. We have also been having some conversations about eggs - both the chocolate and non-chocolate variety and how people use them.

While Easter is not an Aboriginal celebration, eggs were a big part of customary life and looking at how Aboriginal people used eggs is a great perspective for all age groups and an easy one to discuss at home. I have attached some worksheets that the Wingaru Educators have created that may keep your young people occupied for a while and help them to explore how eggs were included in traditional bush tucker. ​

What a week Australia has had! With increasing uncertainty about just about everything, life is changing drastically for most Australians. For schools around Australia these changes are immense and teachers and principals are working overtime to do everything they can to support education for our kids. It is not an enviable job – catering to kids who have to attend daily as well as those that can stay home while putting together programs for online learning in case we are not back to school as normal for term 2 and supporting their students who are feeling the uncertainty. Then of course they have their own families to organise and plan for. It is a confusing time and everyone is worried. Parents have questions and are feeling the pressure of taking on a bigger role in their children’s day to day education which is not easy. It is a good time remember to be kind to each other. Teachers are doing the best they can. I have spoken to many teachers in the last week who are searching for the right resources to keep kids on track with their learning goals. Nothing replaces a classroom teacher but teachers are working to come up with the next best thing – a balanced, engaging program that can be delivered digitally or via take-home packs. Trust your kid’s teachers, be patient and be kind. We are all in this together.

Wingaru Kids is a tool that can support schools in this time. It offers a range of lessons meeting outcomes from all key learning areas and students can access the resources from anywhere. For teachers it offers quality content that can be provided with little preparation and for students it offers engaging content that provides variety in the work that is being sent home. We have been contacted by many parents this week asking how they can access our resources. We are working on how to do this but at this time the best way is to speak to your classroom teacher about organising access through your school. They can set up a free trial and our team are working to set accounts up in just a few hours. We are working with schools to meet their budget so we encourage them to get in touch and see what we can do.

Our educators are also working on resources that we will be sharing on our social media so make sure to follow us on facebook and Instagram so you don’t miss them.

Speaking with many teachers and parents this week, one thing is very clear - we are all worried about how this epidemic affects our kids. Coronavirus is everywhere we turn and kids are hearing so much information that they probably don’t understand. The uncertainty is a cause of worry for many. Mr 8 saw a report on the news about the impact of the virus on Aboriginal people and asked me if he was going to die. The concern in his face was heartbreaking – it’s a level of worry that none of us want our kids to feel. After a yarn with a few kids in my life I realised they were all experiencing a new level of concern and while the specific worries differed, the level of concern was high. I reached out to Nathenya, the director of Kids Steps Speech Pathology, who we provided Cultural Awareness Training to late last year. I explained that some were worried because they heard that old people would die and Aboriginal people were going to be one of the groups most affected and asked her if she had any suggestions on how I could support my kids. Nathenya said some of her clients had expressed similar concerns and gave me some strategies that might help not only my jarjums but many of our young friends out there. I have attached a social story that might be of help to your family. Please use it with your children and share it with other families that you think could do with some support.​

The catastrophic bushfires that have torched much of the country since September have raised many questions about fire management in Australia. While a shocked and shattered population are blaming everyone from environmentalists to the Prime Minister other stories are emerging of what appear to be lucky escapes but may just hold the answer to best-practice fire management for the future.

There are many different types of fire that occur in Australia. These include:

naturally occurring, for example through lightning strikes

accidental, from human sources such as discarded cigarettes

fires that are deliberately lit and controlled as a form of land management.

There are three main types of deliberate fires in Australian bushland:

Hazard Reduction Burns – a method of burning in non-fire seasons to reduce the fuel load in Australian bush in order to lessen the severity of bushfires over the summer. These burns need particular weather to be undertaken successfully (ie not too wet) and to be done safely (not too hot, or windy, or dry).

Back Burns – these are fires that are lit in the middle of a bushfire emergency that are aimed at reducing the fuel load in an area of bush towards which an out-of-control bushfire is approaching. It aims to reduce the impact of an approaching fire by giving it less to burn and reducing its ability to spread.

Cultural burning – burning of bush by Indigenous People for the purposes of reducing the severity of wild fires and establishing an environment of diverse native plants that attract and support a variety of wildlife.

Cultural burning is also known as firestick farming and it is no coincidence that the word farming is used in this phrase. For traditional Aboriginal People land was their food, their livelihood, their country and their home. Despite over two centuries of colonial propaganda, we now know that Aboriginal People managed crops (of grasses, grains and tubers) to provide sustainable food. They farmed eels and fish to establish an ongoing food source. And through cultural burning they managed the safety of the land that supported plant and animal species that provided food and resources for survival. The fire was used to manage the land and produce more favourable outcomes for survival.

It is a practice that has been perfected over centuries. There are cultural protocols involved. Indigenous practitioners vary their techniques to match the particular country that they are in. Their knowledge of the land enables a targeted approach. The heat of any fire will determine what plants grow back. For example:

An extremely hot fire (such as an out-of-control bushfire) can burn the top levels of soil, destroying seeds and killing the micro-organisms that provide nutrients for regrowth.

A hot fire (as deployed by Rural Fire Services for hazard reduction burns) can cause the return of weed plants or abundant natives like bracken fern which can become the next dangerous fuel load.

A cool fire can remove leaf and bark litter and clear patches of sandy soil that enable the regrowth of a variety of desirable native grasses and ground cover plants.

Hazard reduction burns are a contentious issue. There is much misinformation by climate deniers that the 2019-20 summer fires are purely the result of tree-hugging environmentalists preventing the undertaking of hazard reduction burns. This has been countered by a range of experts from scientists to fire chiefs who explain that such burns are never the decision of community groups or political parties. Hazard reduction burns must be undertaken when circumstances and resources allow. The weather must be favourable to undertake hazard reduction burns. If the ground is too wet after rain, the fires won’t burn. If the land is too dry and the wind is strong, the fires can’t be undertaken safely. Even when conditions are ideal there is public outcry that the smoke has settled in heavily populated areas causing health risks (for example, hazard reduction burns in the Blue Mountains have been known to fill the Sydney basin with smoke).

Aspects of climate change (longer, hotter summer periods, more heatwaves and longer-lasting drought) have been seen to reduce the window in which hazard reduction burns can be undertaken and that in turn puts pressure on fire services to maximise the efficiency of burns when they can be done. But this approach could be contrary to the practice of cultural burning because a hot, hurried burn may cause the regrowth of a plant community that becomes the fuel load of a subsequent fire season.Cultural burning is a practice developed over millennia. Indigenous fire management involves many layers of knowledge. Practitioners must know about different country, different types of tree, different ecosystems that burn differently at different times of year. It aims for “cool” burns that improves the health of Country and makes a safer environment. It is an ongoing process. As plants regrow the type and distribution of species is monitored to see if further burning is required. Ongoing inspection and maintenance is crucial.In the recent summer bushfire crisis stories have emerged of unprotected properties surviving a fire that completely surrounded them. Owners had evacuated and thought their homes were lost. No-one remained to extinguish the flames and yet the homes escaped the blaze. This seemingly miraculous outcome has been attributed to recent cultural burns which reduced to fuel load in the nearby bush in those specific locations.

In other places, the fuel load on the ground meant fires burnt so ferociously that they reached the canopy of the trees where the eucalyptus oil provided an additional, explosive fuel source that was difficult to combat and often caused firefighters to retreat and homes to be lost.​Australians are indebted to the brave and hardworking volunteer firefighters who have faced this catastrophe with bravery, skill and dedication. Some have paid the ultimate price, losing their lives to save others and questions will be asked about how this can be avoided in the future. Why does so much responsibility fall to unpaid citizens? How can we reduce the risks in the summers ahead.Meanwhile, throughout Australia, many Aboriginal groups are learning and teaching the ageless methods of cultural burning. While some fire-fighting experts have denounced the current method of hazard reduction burns in favour of cultural burning, the practice has not been widely employed. Hopefully as the smoke recedes and the embers of this terrible summer die out there will be extensive investigation of how we manage fire risk on this continent with appropriate deference to the people who have been practising their methods and refining their techniques for thousands of years.

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AcknowledgmentWingaru Education acknowledges the Traditional Owners of Country throughout Australia and their continuing connection to land, sea and community. We pay our respects to them and their cultures, to the Elders past, present, and emerging.